The distinct place of the epistle showing us Christ in heaven
whilst His people are in feebleness on the earth

The important nature of the epistle to the Hebrews demands that
we should examine it with peculiar care. It has its own very
distinct place. It is not the presentation of christian position
in itself, viewed as the fruit of sovereign grace, and of the work
and the resurrection of Christ, or as the result of the union of
Christians with Christ, the members of the body with the Head -- a
union which gives them the enjoyment of every privilege in Him. It
is an epistle in which one who has apprehended indeed the whole
scope of Christianity, considered as placing the Christian in
Christ before God, whether individually or as a member of the
body, looks nevertheless at the Lord from here below; and presents
His Person and His offices as between us and God in heaven, while
we are in feebleness on earth, for the purpose of detaching us (as
walking on earth) from all that would attach us in a religious way
to the earth; even when -- as was the case among the Jews -- the
bond had been ordained by God Himself.

This epistle shows us Christ in heaven, and consequently that
our religious bonds with God are heavenly, although we are not yet
personally in heaven ourselves nor viewed as united to Christ
there. Every bond with the earth is broken, even while we are
walking on the earth.

The epistle addressed to the Jews; their religious
relationships, solemnly appointed by God Himself, to be
acknowledged and abandoned because Christ in heaven takes their
place.

These instructions naturally are given in an epistle addressed
to the Jews, because their religious relationships had been
earthly, and at the same time solemnly appointed by God
Himself. The heathen, as to their religions, had no formal
relationships except with demons.

In the case of the Jews this rupture with the earth was in its
nature so much the more solemn, the more absolute and conclusive,
from the relationship having been divine. This relationship was to
be fully acknowledged and entirely abandoned, not here because the
believer is dead and risen again in Christ, but because Christ in
heaven takes the place of all earthly figures and ordinances. God
Himself, who had instituted the ordinances of the law, now
established other bonds, different indeed in character; but it was
still the same God.

God's relationships with Israel to be resumed in future
blessing on earth; the standpoints of the Roman and Ephesian
epistles; their object

This fact gives occasion for His relationships with Israel being
resumed by Him hereafter when the nation shall be, re-established
and in the enjoyment of the promises. Not that this epistle views
them as actually on that ground; on the contrary it insists on what
is heavenly, and walking by faith as Abraham and others who had not
the promises, but it lays down principles which can apply to that
position, and in one or two passages it leaves (and ought to leave)
a place for this ultimate blessing of the nation. The epistle to
the Romans, in the direct instruction which it furnishes, cannot
leave this place for the blessings proper to the Jewish people. In
its point of view all are alike sinners, and all in Christ are
justified together before God in heaven. Still less in the epistle
to the Ephesians, with the object which it has in view, could there
be room for speaking of the future blessing of God's people on the
earth. It only contemplates Christians as united to their heavenly
Head, as His body; or as the habitation of God on earth by the Holy
Ghost. The epistle to the Romans, in the passage that shows the
compatibility of this salvation (which, because it was of God, was
for all without distinction) with the faithfulness of God to His
promises made to the nation, touches the chord of which we speak
even more distinctly than the epistle to the Hebrews; and shows us
that Israel will -- although in a different way from before --
resume their place in the line peculiar to their heirs of promise;
a place which, through their sin, was partially left vacant for a
time to allow the bringing in of the Gentiles on the principle of
faith into this blessed succession. We find this in Romans 11. But
the object in both epistles is to separate the faithful entirely
from earth, and to bring them into relationship religiously with
heaven; the one (that to the Romans) as regards their personal
presentation to God by means of forgiveness and divine
righteousness; the other, with respect to the means that God has
established, in order that the believer, in his walk here below,
may find his present relationships with heaven maintained and his
daily connection with God preserved in its integrity.

I have said preserved, because this is the subject of the
epistle;* but it must be added, that these relationships are
established on this ground by divine revelations, which communicate
the will of God and the conditions under which He is pleased to
connect Himself with His people.

{*It will be found, I think, that in Hebrews the exercise of the
heavenly priesthood is not applied to the case of a fall into
sin. It is for mercy and grace to help in time of need. Its subject
is access to God, having the High Priest on high; and this we
always have. The conscience is always perfect (Heb. 9 and Heb. 10)
as to imputation and thus going to God. In 1 John, where communion
is spoken of, which is interrupted by sin, we have an advocate with
the Father if any man sin -- this also founded on perfect
righteousness and propitiation in Him. The priesthood of Christ
reconciles a perfect heavenly standing with God, with a weak
condition on earth ever liable to failure -- gives comfort and
dependence in the path through the desert.

The epistle addressed to Hebrews on the ground of a
relationship which still existed, though its forcce was retained
only as they acknoledged the Messiah; its first words

We should also remark, that in the epistle to the Hebrews,
although the relationship of the people with God is established on
a new ground, being founded on the heavenly position of the
Mediator, they are considered as already existing. God treats with
a people already known to Him. He addresses persons in relationship
with Himself, and who for a long period have held the position of a
people whom God had taken out from the world unto Himself. It is
not, as in Romans, sinners without law or transgressors of the law,
between whom there is no difference, because all have alike come
entirely short of the glory of God, all alike are the children of
wrath, or, as in Ephesians, an entirely new creation unknown
before. They were in need of some better thing; but those here
addressed were in that need because they were in relationship with
God, and the condition of their relationship with Him brought
nothing to perfection. That which they possessed was in fact
nothing but signs and figures; still, the people were, I again say,
a people in relationship with God. Many of them might refuse the
new method of blessing and grace, and consequently would be lost;
but the link between the people and God is accounted to subsist:
only that, Messiah having been revealed, a place among that people
could not be had but in the recognition of Messiah.

It is very important for the understanding of this epistle to
apprehend this point, namely, that it is addressed to Hebrews on
the ground of a relationship which still existed,* although it only
retained its force in so far as they acknowledged the Messiah, who
was its corner-stone. Hence the first words connect their present
state with previous revelations, instead of breaking off all
connection and introducing a new thing as yet unrevealed.

{*He sanctifies the people with His own blood. They count the
blood of the covenant wherewith they were sanctified an unholy
thing. There is no inward sanctifying operation of the Spirit
spoken of in Hebrews, though there are exhortations to the pursuit
of holiness.}

The reason the epistle does not contain the name of its author;
God's communications by the Messiah begun when Jesus was on
earth

Some remarks on the form of the epistle will help us to
understand it better.

It does not contain the name of its author. The reason of this
is touching and remarkable. It is that the Lord Himself, according
to this epistle, was the Apostle of Israel. The apostles whom He
sent were only employed to confirm His words by transmitting them
to others, God Himself confirming their testimony by miraculous
gifts. This also makes us understand that, although as Priest the
Lord is in heaven for the exercise of His priesthood there, and in
order to establish on new ground the relationship of the people
with God, yet the communications of God with His people by means of
the Messiah had begun when Jesus was on earth living in their
midst. Consequently the character of their relationship was not
union with Him in heaven; it was relationship with God on the
ground of divine communications and of the service of a Mediator
with God.

The epistle as a discourse from a teacher

Moreover this epistle is a discourse, a treatise, rather than a
letter addressed in the exercise of apostolic functions to saints
with whom the writer was personally in connection. The author takes
the place of a teacher rather than of an apostle. He speaks
doubtless from the height of the heavenly calling, but in
connection with the actual position of the Jewish people;
nevertheless, it was for the purpose of making believers at length
understand that they must abandon that position.

The time for the nation's judgment drawing nigh

The time for judgment on the nation was drawing near; and with
regard to this the destruction of Jerusalem had great significance,
because it definitely broke off all outward relationship between
God and the Jewish people. There was no longer an altar or
sacrifice, priest or sanctuary. Every link was then broken by
judgment, and remains broken until it shall be formed again under
the new covenant according to grace.

More contrast with the epistle than comparison

Further, it will be found that there is more contrast than
comparison. The veil is compared, but then, closing the entrance to
the sanctuary, now, a new and living way into it; a sacrifice, but
then repeated, so as to say sins were still there, now once for all
so that there is no remembrance of sins; and so of every important
particular.

The Jewish system about to be destroyed by God; believers
exhorted to come forth from it and bear the Lord's reproach

The author of this epistle (Paul, I doubt not, but this is of
little importance) employed other motives than that of the
approaching judgment to induce the believing Jews to abandon their
Judaic relationships. It is this last step however which he engages
them to take; and the judgment was at hand. Until now they had
linked Christianity with Judaism; there had been thousands of
Christians who were very zealous for the law. But God was about to
destroy that system altogether -- already in fact judged by the
Jews' rejection of Christ, and by their resistance to the testimony
of the Holy Ghost. Our epistle engages believers to come forth
entirely from that system and to bear the Lord's reproach, setting
before them a new foundation for their relationship with God in a
High Priest who is in the heavens. At the same time it links all
that it says with the testimony of God by the prophets through the
intermedium of Christ, the Son of God, speaking during His life on
earth, though now speaking from heaven.

The continuity of the new position with the former; the
relelation of a heavenly Christ; Paul's position and teaching

Thus the new position is plainly set forth, but continuity with
the former is also established; and we have a glimpse, by means of
the new covenant, of continuity also with that which is to come --
a thread by which another state of things, the millennial state, is
connected with the whole of God's dealings with the nation,
although that which is taught and developed in the epistle is the
position of believers (of the people), formed by the revelation of
a heavenly Christ on whom depended all their connection with
God. They were to come forth from the camp; but it was because
Jesus, in order to sanctify the people with His own blood, suffered
without the gate. For here there is no continuing city: we seek one
that is to come. The writer places himself among the remnant of the
people as one of them. He teaches with the full light of the Holy
Ghost, but not those to whom he had been sent as an apostle, with
the apostolic authority which such a mission would have given him
over them. It will be understood that in saying this we speak of
the relationship of the writer, not of the inspiration of the
writing.

Messiah's glorious person, sympathies and heavenly glory first
made prominent that they might follow Him and bear His reproach

While developing the sympathies of Christ and His sufferings, in
order to show that He is able to compassionate the suffering and
the tried, the epistle does not bring forward His humiliation nor
the reproach of the cross, till quite at the end when -- His glory
having been set forth -- the author engages the Jew to follow Him
and to share His reproach.

The glory of the Messiah's Person, His sympathies, His heavenly
glory, are made prominent in order to strengthen the faltering
faith of the Jewish Christians, and to fortify them in their
christian position, that they might view the latter in its true
character; and that they themselves, being connected with heaven
and established in their heavenly calling, might learn to bear the
cross and to separate themselves from the religion of the flesh,
and not draw back to a Judaism just ready to pass away.

What marks the epistle as addressed to Hebrews

We must look then in this epistle for the character of
relationships with God, formed upon the revelation of the Messiah
in the position which He had taken on high, and not for the
doctrine of a new nature; approach to God in the holiest,
impossible in Judaism, but no revelation of the Father, nor union
with Christ on high.

He is speaking to persons who were familiar with the privileges
of the fathers.

God who had spoken by the prophets now had spoken in the person
of His Son; the connection of this revelation with the former
words

God had spoken to the fathers by the prophets at different times
and in different ways; and now, at the end of those days, that is
to say, at the end of the days of the Israelite dispensation, in
which the law ought to have been in vigour; at the end of the times
during which God maintained relationship with Israel (sustaining
them with a disobedient people by means of the prophets) -- at the
end then of those days God had spoken in the Person of the
Son. There is no breach to begin a wholly new system. The God who
had spoken before by the prophets now went on to speak in
Christ.

It was not only by inspiring holy men (as He had done before),
that they might recall Israel to the law and announce the coming of
the Messiah. Himself had spoken as the Son -- in [His] Son. We see
at once that the writer connects the revelation made by Jesus* of
the thoughts of God, with the former words addressed to Israel by
the prophets. God has spoken, he says, identifying himself with His
people, to us, as He spake to our fathers by the prophets.

{*We shall see that, while showing at the outset that the
Subject of his discourse had seated Himself at the right hand of
God, he speaks also of the communications of the Lord when on
earth. But even here it is in contrast with Moses and the angels,
as far more excellent. All has in view the deliverance of the
believing Jews from Judaism.}

Messiah having spoken, the glory of His person and position
laid open

The Messiah had spoken, the Son of whom the scriptures had
already testified. This gives occasion to lay open, according to
the scriptures, the glory of this Messiah, of Jesus, with regard to
His Person, and to the position He has taken.

And here we must always remember, that it is the Messiah of whom
he is speaking -- He who once spoke on the earth. He declares
indeed His divine glory; but it is the glory of Him who has spoken
which he declares, the glory of that Son who had appeared according
to the promises made to Israel.

The twofold glory of Christ as Son of God and Son of Man; the
solemn authority of His word

This glory is twofold, and in connection with the twofold office
of Christ. It is the divine glory of the Person of the Messiah, the
Son of God. The solemn authority of His word is connected with this
glory. And then there is the glory with which His humanity is
invested according to the counsels of God -- the glory of the Son
of man; a glory connected with His sufferings during His sojourn
here below, which fitted Him for the exercise of a priesthood both
merciful and intelligent with regard to the necessities and the
trials of His people.

Summary of chapters 1 and 2 as the foundation of the doctrine
of the epistle

These two chapters are the foundation of all the doctrine of the
epistle. In chapter 1 we find the divine glory of the Messiah's
Person; in Hebrews 2: 1-4 (which continues the subject), the
authority of His word; and from 5-18 His glorious humanity. As Man,
all things are put in subjection under Him; nevertheless, before
being glorified, He took part in all the sufferings and in all the
temptations to which the saints, whose nature He had assumed, are
subjected. With this glory His priesthood is connected: He is able
to succour them that are tempted, in that He Himself hath suffered
being tempted. Thus He is the Apostle and the High Priest of the
"called" people.

To this twofold glory is joined an accessory glory: He is Head,
as Son, over God's house, possessing this authority as the One who
created all things, even as Moses had authority as a servant in the
house of God on earth. Now the believers, whom the inspired writer
was addressing, were this house, if at least they held fast their
confession of His name unto the end. For the danger of the Hebrew
converts was that of losing their confidence, because there was
nothing before their eyes as the fulfilment of the
promises. Consequently exhortations follow (Heb. 3: 7 to Heb. 4:
13) which refer to the voice of the Lord, as carrying the word of
God into the midst of the people, in order that they might not
harden their hearts.

Chapters 4:14-12:2: the priesthood and sacrifice of Christ;
exhortations founded thereon

From Hebrews 4: 14 the subject of the priesthood is treated,
leading to the value of the sacrifice of Christ, but introducing
also the two covenants in passing, and insisting on the change of
the law necessarily consequent upon the change of priesthood. Then
comes the value of the sacrifice very fully in contrast with the
figures that accompanied the old; and on which, and on the blood
which was shed in them, the covenant itself was founded. This
instruction on the priesthood continues to the end of Hebrews 10:
18. The exhortations founded thereon introduce the principle of the
endurance of faith, which leads to Hebrews 11, in which the cloud
of witnesses is reviewed, crowning them with the example of Christ
Himself, who completed the whole career of faith in spite of every
obstacle, and who shows us where this painful but glorious path
terminates (Heb. 12: 2).

Chapters 12:3 to 13:25: trials in the path of faith; warning
and encouragement; the Christian position under the cross;
separation from Judaism

From Hebrews 12: 3 he enters more closely into the trials found
in the path of faith, and gives the most solemn warning with regard
to the danger of those who draw back, and the most precious
encouragements to those who persevere in it, setting forth the
relationship into which we are brought by grace: and finally in
Hebrews 13 he exhorts the faithful Hebrews on several points of
detail, and in particular on that of unreservedly taking the
christian position under the cross, laying stress on the fact that
Christians alone had the true worship of God, and that they who
chose to persevere in Judaism had no right to take part in it. In a
word, he would have them to separate themselves definitely from a
Judaism which was already judged, and to lay hold of the heavenly
calling, bearing the cross here below. It was now a heavenly
calling, and the path a path of faith.

Such is the summary of our epistle. We return now to the study
of its chapters in detail.